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Vol XV No 1 January - June 2025
Fredrick Musindai
Introduction
Heaven - Hell; Mercy - Punishment; Salvation - Hellfire
Universalist - Damnationist (Eternal salvation for all - Everlasting damnation for some)
Emphasis on God’s Mercy - Emphasis on God’s omnipotence and Omniscience
Theology of optimism - Theology of pessimism
Pluralistic Viewpoint - Exclusivist viewpoint
How can a person dwell in Hell for eternity if their evil deeds are temporal on the one hand and Allāh can always grant an opportunity for reformation on the other hand?
Two theological questions: Is salvation for all right and just? Is everlasting damnation fair and in accord with Allāh’s merciful nature?
DIVINE NAMES: Analyzing the divine names al-Raḥmān and al-Raḥīm, I find it hard to assume a pessimistic view of Hell. I presume a universalist stance at this point, arguing that Allāh punishes to heal.
BASMALA: The position of the basmala formula ["Bismillāh al-Raḥmān al-Raḥīm", which translates to "In the name of Allah, the Most Gracious, the Most Merciful". and the Divine names shows the centrality of God’s mercy.
FIRST COVENANT: Q. 7:172: Chastisement will end on the Day of Judgment when people in the fire will recall the first covenant.
GOD’S WILL: It is true that according to Q 11:106-108, only believers will leave Hell for the Garden after the punishment, and unbelievers will dwell in it forever. However, they will only taste the torment, and tasting denotes something temporal. Hell’s penalty will not last forever. Because of Allāh’s immense mercy, it is absurd to think that the wretchedness of those who dwell in Hell will be everlasting. The qualification, «…except as Allah pleases » in 6:128, leaves doors open for eventual salvation from Hell.
TWO FORMS OF WORSHIP: Evil is an accident, and therefore, it will cease to be when all people engage in al-ʿibādat al-ḏātiyya (essential worship), which is compulsory, as opposed to ʿibādat al-amr (commanded worship), which involves personal choice and comes to an end here on earth.
THEODICIAN ARGUMENT: The optimistic position is based on a theodicean argument stipulating that eternal punishment is incomprehensible because of Allāh’s mercy. The proponents of the eternity of Hell emphasize Allāh’s omnipotence and omniscience at the expense of His Merciful nature.
THERAPEUTIC: Q 74:30-31, chastisement is therapeutic because of God’s mercy. My vision of Hell is that it will become bliss for all creation because of Allāh’s mercy. Allāh’s punishment is for healing (sweetness: ‘aḏāb-‘uḏūb). Allāh punishes to show His mercy. Q 7:156 shows that Allāh’s mercy outstrips His wrath. Because Allāh is immensely merciful, the two reasons for Hell are to restore sinners to their fiṭra [the primordial nature or innate disposition that Allah has instilled in all human beings] and to create fear of Hellfire among the righteous. They are both therapeutic. This means that punishment is a means, not an end. Based on Q 39:53 and 40:7, Allāh’s mercy makes Hell a hospital, and its chastisement is intended to save (It is purgatorial).
UMM: 101:8-9 describes Hell as, umm, a mother. A mother’s role is to nurture. This description raises the spiritual status of the residents of Hell because they are there to be nurtured.
FITNA: The trials of believers in this world 29:2 and sinners in Hell 37:63 are described as fitna. The original meaning of fitna is the purification of Gold through fire. Therefore, though it is a minority view, the ultimate end to Hell's torments is assured.
Allāh’s mercy is most inclusive, and no one else can restrict or grasp it except Allāh himself.
It is highly problematic to claim that the damnation theory is the position to hold. Therefore, the eternality of Hell is contrary to Allāh’s mercy and reason.
#1Corinthians 15:51-52 (All will be transformed)
The moment we accept the reality of religious pluralism is the moment we shall stop looking at “my” religion as the best in the eyes of Allāh and yours as “damned and outside salvation.”
Pluralism in understanding texts means there is no unique, official interpretation of religion and no official interpreter or authority. No one’s word or concept is infallible. Every interpretation can be questioned and challenged. We may have political rulers, but we cannot accept such a thing as theoretical or religious rulers.
Timothy Wright: 14-17 September 2011- St. Anselmo (
Monastic-Muslim Dialogue: The Challenge and the Promise)
If monastics fail to respond, then surely the climb will be more difficult. God’s mountain reveals the voice of God to all climbers. Those who climb that mountain cannot afford to close their ears, for not only will they risk falling off the mountain, but they will endanger the lives of others by failing to offer appropriate encouragement. The promise is attractive, but also involves risk. Refusal now may seem the easier solution, but the long-term risk it entails will return to haunt our successors. Dilatato Corde 1:2 |